ROOT ص ر ط

19:37; 36:62; 42:53, 54.

Important Words:

اھد (guide) is derived from ھدی. ھداه means: he guided him. ھداه الطریق or ھداه الی الطریق or ھداه للطریق means, he showed him the right path and made it known to him. ھدی فلانا means: he led the way for him. The word ھدی is also sometimes used intransitively. They say ھدی الرجل i.e. the man became rightly guided. The infinitive form الھدی is generally used in three different senses:

(1) to show the right path,

(2) to lead to the right path,

(3) to make one follow the right path (Aqrab, Mufradat & Baqa).

In the Quran, the word has been used in all these different senses. Thus, in the Quran we read:

(1) وھدینٰه النجدین i.e. We showed him the two highways of good and evil. (90:11).

(2) والذین جاھدوا فینا لنھدینھم سبلنا i.e. Those who strive in Our cause, We will assuredly lead them to Our ways. (29:70).

(3) الحمد للّٰه الذی ھدٰنا لھذا i.e. All praise belongs to Allah Who has guided us to this (His Paradise), which means: He made us follow the right path till we reached Heaven (7:44).

In another place, the Quran says:

والذین اھتدوا زادھم ھدی meaning: those who accept His guidance, God increases them in guidance and leads them on to higher and higher stages of it, till they reach their destination (47:18).

صراط (path) is also written with س. It means a path which is even and can be trodden without difficulty (Mufradat).

مستقیم (right) is derived from قام i.e. he stood up erect, or he stood still. استقام means: it became straight and even; it had the right direction. مستقیم therefore means: straight, undeviating and without any crookedness; right; rightly directed (Mufradat & Lane).

Commentary:

The prayer taught in this short verse is so perfect and so comprehensive that it has no parallel in any other religion. In the first place, the verse teaches that paths are of two kinds: (1) even and straight, and (2) uneven and crooked, and the attention of a true believer is drawn to the fact that he should always be on the look out to take the straight path and reject the crooked one.

Again, sometimes a man is shown the right path but is not led up to it, or, if he is led up to it, he fails to stick to it and follow it to the end. The prayer embodied in this verse requires us not to be satisfied with being shown a path, or even with being led up to it, but ever to go on following it till we reach the destination.

Another aspect of this wonderful prayer is that it is not confined to things spiritual or to things of this world only, but covers the entire field of human requirements, both spiritual and temporal. This makes the prayer truly comprehensive. A Christian prays only for his "daily bread," but a Muslim is enjoined to make his prayer cover the entire field of his requirements, material or spiritual. Moreover, as hinted above, this prayer is not confined to man’s present requirements but extends to his future requirements also. It is a wonderful prayer, which even a non-Muslim may use without contravening any of his religious views. In fact, many non-Muslims have used this prayer and benefited from its marvellous efficacy.

It has been objected that Muslims offer this prayer in their daily Prayers and their constant prayer for the right path shows that they have not yet found it. This objection springs from sheer ignorance. As already explained, this verse teaches a Muslim to pray not only that God may show him the right path, not merely that He may lead him to it, but that He may enable him to go on praying till he reaches the goal. In fact, man needs God’s help at every step and at every moment, and it is imperative that he should ever be offering to God the supplication embodied in the verse. Constant praying, therefore, is not only unobjectionable, it is absolutely necessary. To say that the repetition of this comprehensive prayer is futile is simply absurd. As long as we have unfulfilled requirements, unsatisfied needs and unattained goals, we stand in need of this prayer; and what prayer can be more comprehensive and pithier than this?

4:70; 5:21; 19:59.

2:62, 91; 3:113; 5:61, 79.

3:91; 5:78; 18:105.

Important Words:

انعمت (Thou hast bestowed blessings) is derived from نعم which means, he became well off. نعم عیشه means: his life became happy and full of comfort and ease. انعم فلانا or انعم علی فلان means: he made his life comfortable; he bestowed favour on him. نعمة means: favour, blessing; anything which affords happiness (Aqrab). The word انعام is used with reference to rational beings only. For instance, we would say انعم علی عبدہ i.e. he bestowed a favour on his slave or servant, and not انعم علی فرسه i.e. he bestowed a favour on his horse (Mufradat).

المغضوب (those who have incurred displeasure) is derived from غضب which means: he was angry, he showed anger. غضب علیه means: he was angry with him, he was wrathful against him, his anger and wrath being combined with the intention of punishing or retaliating (Aqrab & Mufradat).

الضالین (those gone astray) is derived from ضل which means: he went astray, he lost his way, he deviated from the right path. ضل سعیه means: his effort was lost, being unsuccessful. ضل الرجل means: the man perished and his body became converted into dust (Aqrab). The word ضلالة is also used to indicate the state of being engrossed or lost in some effort or pursuit. Says the Quran:

الذین ضل سعیھم فی الحیوة الدنیا

i.e. those whose labour is all lost in search after things pertaining to the life of this world (18:105).

Again: ووجدک ضالا فھدی i.e. and He (God) found thee engrossed in search (after Him), so He showed thee the way (93:8).

Commentary:

In the last verse, God taught us to pray for guidance to the right path. In the present verse the idea has been further advanced by adding the words, the path of those on whom Thou hast bestowed Thy blessings. This has been done with a twofold purpose:

1. That a true believer should not be satisfied with only being guided to the right path or with performing certain acts of righteousness. He should set his goal higher, and try to attain to a position in which God begins to bestow His special favours on His servants. He should not merely pass the test but excel in it.

2. That a true believer should look up to the historical examples of divine favours and receive en-couragement from them. But he is not to stop at that particular point. He should try to join the favoured company and become one of them. And as the topmost in a class is still one of the class, the goal set before a believer is very high indeed.

For a description of الذین انعمت علیھم i.e. the favoured ones, we read elsewhere in the Quran: فاولئك مع الذین انعم اللّٰه علیھم من النبیین والصدیقین والشھداء والصالحین i.e. those who believe in God and follow the Prophet are among the favoured ones—the Prophets, the truthful, the martyrs and the righteous (4:70).

Here the favoured ones have been divided into four classes, the topmost being the Prophets and the lowermost the righteous. Thus a Muslim has been enjoined to pray to God for the bestowal of such spiritual favours upon him as may enable him to belong to one of these favoured classes. Even the highest favours, pertaining to prophethood are not denied to Muslims. This indeed is a lofty goal!

The point needs further elaboration. The verse, as hinted above, beautifully points out that a Muslim should not only desire mere virtue but should aim at inclusion in the class of men who have won the special favours of God. One who loves God does not remain content with an inferior state. Love of the Supreme Being engenders in the heart of man such a burning aspiration that he is not satisfied with an ordinary stage of progress. Indeed, one who understands God cannot look upon any stage of progress as final. Not only is the desire for unending progress found in the heart of the true believer, but God Himself wishes man not to remain content with a low stage, but to pray for ever-increasing righteousness; the righteousness of those who have won special prizes.

As already pointed out, the word انعام (favour) is not confined to any particular gift but includes everything which is given to a person as a token of pleasure, be it worldly or spiritual.

Again, though every favour is a divine blessing, it cannot be denied that there are certain favours which particularly deserve to be so called, for they rank among the topmost favours. The Quran says, And remember when Moses said to his people, O my people, call to mind Allah’s favour upon you when He appointed Prophets among you and made you kings and gave you what He gave not to any other among the peoples (5:21). This verse pointedly refers to the things which can be held to be special favours for man; and the Israelites are told that they have been given a goodly portion of all these favours.

Human excellences are of three kinds: (1) worldly and personal, (2) spiritual and personal, and (3) worldly or spiritual excellences in relation to others, i.e. excellences that are of a relative nature and pertain to the superiority of an individual or a people relative to others. A man naturally likes to attain this last kind of excellence also, which confers upon him a superiority over his rivals and compatriots. In the verse quoted above (i.e. 5:21) Moses ascribes all these three kinds of favours to the Israelites:

(1) They received worldly favours, so much so that they remained rulers of a land for a long time. All worldly excellences require kingship or government administration for their right growth and development, and a people who become rulers get this important means of development, irrespective of whether they benefit by it or not. The very fact that kingship is granted to a people means that all avenues of worldly progress are thrown open and made secure for them.

(2) They also received high spiritual favours. Just as kingship is a means of attaining worldly greatness and constitutes its culminating point, prophethood is the means of attaining spiritual greatness and constitutes the culminating point of spiritual progress. This is why Moses tells his people that prophethood, the greatest spiritual favour, has also been conferred upon them. Indeed they were granted this favour through a long series of Prophets.

(3) The third class of favours being relative, Moses most fittingly tells his people that God gave you what He had not given to any other among the peoples. In the above expression, though the idea is that of Moses, the words are Quranic and, as usual, the Quran has combined brevity of words with vastness of meaning in a manner which cannot fail to impress a thoughtful person.

The words: the path of those on whom Thou hast bestowed Thy blessings, coming after the words: Guide us in the right path, greatly enhance the significance of the former. The words indicate that the objective of a Muslim is not to merely pray that God show him the right way. They direct him to pray for loftier objects and to implore God that He may not only show him the ways of guidance but that He may lead him to those special paths of spiritual knowledge which had been revealed to the favoured ones before him. By raising such high aspirations in the minds of the believers, God has indeed conferred a great boon on Muslims.

Although in the presence of this clear and plain teaching it is not necessary to give any further evidence to show that the doors to every kind of progress have been thrown open to the believers, yet, as the latter-day Muslims have generally given way to despair, it is necessary to turn to the Quran to see what it means by prayer for the grant of favours, and whether it holds out any promise of the acceptance of this prayer. As partly quoted above, we read in 4:67-70: And if they had done what they are exhorted to do, it would surely have been better for them, and conducive to greater strength, and then We would have surely given them a great reward from Ourself, and We would have surely guided them in the right path. And whoso obeys Allah and this Messenger (of His), shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the truthful, the martyrs, and the righteous, and excellent companions are these.

The above-quoted verse clearly speaks of the favours that are in store for the true Muslims and uses the very words which occur in the verse under comment, viz. the path of those on whom Thou hast bestowed Thy blessings. As already noted, the recipients of blessings have been explained to mean the Prophets, the truthful, the martyrs and the righteous. This shows that the divine gifts which Muslims are asked to pray for embody the highest stages of spiritual progress, and the Quran informs us that all these stages are attainable, and indeed will be attained, by Muslims.

The objection is sometimes raised that while prophethood is a موھبة i.e. a free gift and not a کسب i.e. something to be earned, it is meaningless to offer any prayer for its attainment. The answer to this objection is that a Muslim does not pray particularly for the gift of prophethood. He only prays in a general way and implores God to bestow the highest spiritual favours on Muslims, and it rests with God to confer His favours on whomsoever He pleases. The Quran says, Allah knows best where to place His message (6:125), i.e. He alone knows whom to make His Messenger. This is why God has taught this prayer in the plural number, saying Guide us, and not "Guide me"—to point out that prayer for such spiritual blessings should be general and not particular. Moreover, though it is true that prophethood is a free gift, yet it is not wholly so, for there is undoubtedly some element of "earning" in it, otherwise why was this gift conferred on Muhammad (on whom be peace) and not on Abu Jahl?

Another objection in this connection is that when the Holy Prophet has been declared to be خاتم النبیین (Seal of Prophets), there is no possibility of any Prophet appearing after him. This objection has also been clearly answered in the verses quoted above (4:67-70); for there the words used are whoso obeys Allah and this Messenger (of His) which definitely means that the spiritual boons, including that of prophethood, promised to Muslims will be given only to such as will obey God and His Messenger—the Holy Prophet; and it is evident that the work of one who is subordinate to the Prophet cannot be considered as separate from the work of the Prophet, nor can such a one bring a new Law. Hence the appearance of a Prophet from among the followers of the Holy Prophet is not inconsistent with the latter’s being the Seal of Prophets. On the contrary, such a Prophet will only complete the significance of خاتم النبیین. But of this we will speak later at its proper place. In short, the verse clearly tells us that the door of the highest spiritual blessings—even that of prophethood—is open to Muslims.

It should, however, be noted that "a favour" or "a blessing" spoken of in the verse is not to be understood in the spiritual sense only. It covers the entire field of human activity, and in its wider significance, the prayer includes the seeking of what may be called earthly eminence. Knowledge, honour, power, wealth are all among the favours of God and a true believer may pray for the attainment of these along with the spiritual blessings.

The latter portion of the verse contains a dreadful warning. Man receives favours from God and then begins to abuse them. Or he loses the right path, encounters a fall, and becomes rejected by God. It is to guard against this danger that the latter portion of the verse contains a warning for mankind in general and for Muslims in particular. God enjoins us to pray that after becoming His favoured ones, we should not incur His displeasure nor stray from the right path, so that our progress, be it spiritual or temporal, may be continuous with no falling back.

The words المغضوب علیھم and الضالین have been used to denote two kinds of dangers. One is that one should outwardly stick to the right path but lose the inner spirit, retaining the shell without the kernel. The other is that one should lose the path itself and wander away into the wilderness. It is to these two kinds of dangers that the words المغضوب علیھم and الضالین refer. The Holy Prophet said:

إن المغضوب علیھم الیھود والضالین ھم النصاری i.e. by المغضوب علیھم are meant Jews, and by الضالین Christians (Tirmidhi & Musnad). These words of the Prophet are full of meaning. Not only do they describe the nature of the two dangers but also warn Muslims that if they are not watchful, they may fall a prey to them. They may either lose the spirit of faith just as the Jews did, who stuck to the letter of the Law but lost its spirit; or they may lose the path itself just as the Christians did, who strayed from the true teachings of Jesus and began to tread a different path altogether. The Quran speaks of the wrath of God falling on the Jews time after time (2:62; 2:91; 3:113; 5:61). It also refers to the drifting away of the Christians from the real teaching of Jesus (5:78).

The words المغضوب علیھم and الضالین also refer to another set of dangers. As is well known, the Holy Prophet had prophesied the second coming of Jesus Christ which meant the coming of a Reformer and a Messiah among Muslims in the spirit and power of Jesus. By using the words المغضوب علیھم, which the Holy Prophet said refer-red to the Jews, the Quran warns Muslims against meeting the fate of the Jews by rejecting the Promised Messiah when he appears among them. This prophecy of the second advent of Jesus has been fulfilled in the person of Hadrat Mirza Ghulam Ahmad of Qadian, the Holy Founder of the Ahmadiyya Movement.

The other danger is alluded to in الضالین which, according to the Holy Prophet, refers to Christians. The verse foretells a time when Christian nations would dominate the world, and it warns Muslims to be on their guard against the false beliefs and evil culture of these nations. A most dreadful warning, but most deplorably neglected!

This, the last verse of Al-Fatihah, embodies yet another great prophecy. As we have seen, this chapter was revealed early in Mecca when the Holy Prophet was surrounded by idolaters and Islam had not yet come in contact with either Jews or Christians. Yet the prayer in this verse refers to the danger of Jews and Christians and not to the danger of idolatry. This unexpected omission in the case of idol-worshippers and this unexpected reference to the People of the Book is not without significance. Idol-worship was to be swept out of Arabia and was no longer to be a danger to Islam, but dangers far more formidable were to confront it in the Latter Days—the internal danger of Muslims becoming like Jews, and the external danger of their becoming like Christians. The prophecy in this verse therefore has a threefold significance: (1) it refers to the early extinction of idolatry from Arabia; (2) it speaks of the danger of Muslims drifting into a state like that of Jews, and (3) it alludes to the universal ascendance of Christian nations in the Latter Days, and warns Muslims against adopting their faith and imbibing their culture. All these prophecies have been literally ful­filled.

The Holy Prophet says that when a Muslim comes to the end of the prayer contained in Al-Fatihah, he should say آمین (Amen), i.e. ‘Accept our prayer, o Lord!’ It is therefore customary with Muslims to say 'Amen' after reciting Al-Fatihah.

A General Note on the Chapter Al-Fatihah

Al-Fatihah, the opening Surah of the Quran, reveals a beautiful order in the arrangement of its words and sentences. It is divided, as the Holy Prophet has said, into two halves. The first half pertains to God, the second to man, and the different parts of each portion correspond to one another in a most remarkable manner. Corresponding to the name اللّٰه (Allah), which stands for the Being possessing all noble attributes, in the first half, we have the words, Thee alone do we worship. In the second half, as soon as the devotee thinks of God as being free from all defects and possessing all perfect attributes, the cry of Thee alone do we worship spontaneously rises from the depths of his heart.

Again, corresponding to the attribute رب العالمین (Lord of all the worlds) in the first part, we have the words Thee alone do we implore for help in the second part. When a Muslim knows God to be the Lord, i.e. the Creator and Sustainer of the worlds and the Source of all development, he at once takes shelter in Him, saying: Thee alone do we implore for help.

Again, corresponding to the attribute الرحمن (the Gracious, i.e. the Giver of innumerable blessings, and the Liberal Provider of our needs) in the first part, we have the words Guide us in the right path in the second; for the greatest of the blessings provided for man is guidance which God provides for him by sending revelation through His Messengers.

Again, corresponding to the attribute الرحیم (the Merciful, i.e. the Giver of the best rewards for man’s works) in the first part, we have the words The path of those on whom Thou had bestowed Thy blessings in the second, for it is Ar-Rahim Who bestows merited blessings on His favoured servants.

Yet again, corresponding to مالك یوم الدین (Master of the Day of Judgement) in the first half, we have the concluding part of the last verse in the second, viz. those who have not incurred Thy displeasure, and those who have not gone astray. When man thinks of giving an account of his deeds, he dreads failure; so, pondering over the attribute of Master of the Day of Judgement, he begins to pray to God to be saved from His displeasure and from straying from the right path.

Another special feature of the prayer contained in this chapter is that it appeals to the inner instincts of man in a perfectly natural manner. There are two fundamental motives in human nature which prompt submission, viz. love and fear. Some people are touched by love, while others are moved by fear. The motive of love is certainly nobler but there may be, indeed there are, men to whom love makes no appeal. They will only submit through fear. In Al-Fatihah an appeal has been made to both of these human motives.

First come those attributes of God which inspire love, i.e. الرب (the Creator and Sustainer of the world), الرحمن (the Gracious) and الرحیم (the Merciful). Then in their wake, as it were, comes the attribute of مالك یوم الدین (Master of the Day of Judgement) which reminds man that if he does not mend his ways and does not respond to love, he should prepare to give an account of his deeds before God. Thus the motive of fear is brought into play side by side with that of love. But as God’s mercy far excels His anger, even the fourth attribute, i.e. that of مالك یوم الدین (Master of the Day of Judgement), which is the only fundamental attribute designed to evoke fear, has not been left without a reference to mercy. In fact, here too God’s mercy transcends His anger, for we are told that we are not appearing before a Judge but before a Master Who has the power to forgive and Who will punish only where punishment is absolutely necessary.

Similarly, at the end of the prayer, the motives of hope and fear have been brought into play. First God appeals through the motive of love by putting into the mouth of the supplicant the words: Guide us in the right path, the path of those on whom Thou hast bestowed Thy blessings; and then He follows it up with the words: Those who have not incurred Thy displeasure and those who have not gone astray. Thus both the motives of hope and fear have been brought into action. But here too the first appeal is to the motive of love.

In short, Al-Fatihah, the Opening Chapter of the Quran, is a wonderful storehouse of spiritual knowledge. It is a short chapter of seven brief verses, but it is a mine of knowledge and wisdom. Aptly called the "Mother of the Book," it is the very essence of the Quran.

Beginning with the name of Allah, the Fountainhead of all blessings, the chapter goes on to narrate the four fundamental attributes of God, i.e. (1) the Creator and Sustainer of the world; (2) the Gracious, Who provides for all the requirements of man even before he is born and without any effort on his part for them; (3) the Merciful, Who determines the best possible results of man’s labour, and Who rewards him most liberally; and (4) Master of the Day of Judgement, before Whom all will have to stand to give an account of their actions, Who will punish the wicked but will not treat His creatures as a mere Judge but as a Master, tempering justice with mercy and Who is eager to forgive whenever forgiveness is calculated to bring about good results. This is the portrait of the God of Islam given in the very beginning of the Quran––a God Whose power and dominion know no bounds and Whose mercy and beneficence have no limitations.

Then comes the declaration by man that, his God being the possessor of such lofty attributes, he is ready, nay eager, to worship Him and throw himself at His feet in complete sub­mission; however, God knows that man is weak and liable to err, so He mercifully exhorts His servant to seek His help at every step in his onward march and for every need that may confront him.

Finally comes a prayer—comprehensive and far-reaching––a prayer in which man supplicates his Maker to lead him to the right path in all matters, spiritual or temporal, whether relating to his present or future needs. He prays to God that he may not only withstand all trials but, like the chosen ones of God, do so with credit and become the recipient of His most bounteous favours; that he may forever go on treading the right path, pressing on nearer and yet nearer to his Lord and Master without stumbling on the way, as did many of those who have gone before. This is the theme of the Opening Chapter of the Quran which is constantly repeated, in one form or another, in the main body of the Book which we are now approaching.

See 2:116.

Important Words:

قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).

Commentary:

In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).

It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.

Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.

4:166; 6:49; 18:57.

Commentary:

In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.

The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.

In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.

The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.

The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.

The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.

The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).

Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.

5:73, 118; 19:37; 43:65.

Commentary:

This verse clearly refutes the later Christian doctrine of the Trinity and the Sonship of Jesus ascribed to him. Jesus looks upon himself to be as human and as subservient to God as any other mortal.

4:147, 176.

Commentary:

The words, who holds fast to Allah, have two meanings: (1) whoever preserves himself from sin by acting on God’s commandments; (2) whoever connects himself with Allah and cleaves firmly to Him, thereby securing for himself an everlasting source of rise and progress.

19:37; 36:62; 42:53-54.

Commentary:

The next verse explains what is meant here by being guided in the right path.

3:102; 4:147.

Commentary:

The words, hold fast to Him, imply a forceful exhortation to Christians not to take Jesus as a deity but to look upon, and hold fast to, God alone as the means of their salvation and advancement.

2:258; 14:2; 33:44; 57:10; 65:12.

Commentary:

The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".

The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.

2:19,172; 27:81-82; 30:53-54.